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Author Topic: [English] Sensitivity through Generosity - by Ven. Thanissaro Bhikkhu  (Read 4230 times)

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Offline Johann

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Dhammatalk:
Sensitivity through Generosity
 

by Bhikkhu Thanissaro (23.12.2013)
~ 10min



Diverse Talks and a possibility for transcribing and also for translating into German you might find here:Thanissaro Bhikkhu - Dhamma Talk Archive

 *sgift*

Download: http://sangham.net/index.php?action=tpmod;dl=item154
« Last Edit: March 15, 2014, 08:48:34 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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Sadhu!

It always a joy to hear people who have an unterstanding in words and meanings of the whole thing.

 _/\_  _/\_  _/\_
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Transcription/Niederschrift:

 *sgift*

I was talking recently to someone who had given a gift to a lay-run meditation center last year. He came back this year to find that it disappeared. When he asked the people at the center about this they said: "Well, that's impermanence."

Which is not the Dharma of the Buddha.

There is a danger in trying to boil everything down to just a few principles. Like the idea that all the Dharma teachings come down to the three characteristics: "You just have to accept that things are impermanent, stressful and non-self, just let go at that.

The Buddha didn't teach that way. That was a particular teaching to be applied in particular circumstances. And there are much larger frameworks which include a much larger picture, it means he actually taught Dharma and Vinaya. We tend to forget that.

And the Vinaya's not just rules, but protocols, patterns for behaviour. And it's through the Vinaya that you get a sense of how to apply some of the more abstract principles. How the Buddha would apply them in specific situations. And a lot of the protocols have to do with learning how to look after the people around you, learning how to look afer the things around you. This is an important part of the practice. One of the ways of being unburdensome is that, when someone gives you a gift, you take good care of it, so that it stays around, and people can get a lot of use out of it. Don't have to keep giving it again and again and again.

So even though it may seem that we are attached to our things, because we take such careful care of them, it's actually a principle of the Dharma. Which is being unburdensome. It's in that list that the Buddha gives to Gotami. And there are other protocols for how to help other people, how to look after people who are sick, how sick people should behave, so they're not a burden on the people looking after them. How teachers should look after their students, how students should look after their teachers. It's a very well-rounded training.

And I remember something about Ajaan Fuang; that occasionally he would get students that he felt were not really ready yet for meditation. What he'd do would be to get them involved in doing projects around the monastery. The generosity he wanted to teach them was not so much giving of material things but just looking after what needed to be looked after. Running errands, caring for things, cleaning things up.

I myself, when I have dreams of the Ajaans, it almost always follows the same pattern. That Ajaan shows up and I got to do something for them. One time I had a dream with Ajaan Lee. And what it is about Ajaan Lee is when he comes in my dreams he comes with body hurts. He needed some betel nut, so I'd find him a betel nut. With Ajaan Fuang it's washing his robes, boiling the water for his bath. And for some of the more famous Ajaans, they got huge groups of monks in their monasteries, and they go running off and leave a huge mess, and I'm there cleaning it up. It's an interesting pattern. It was part of the training I got, all those years with Ajaan Fuang, I'd be caring for him when he was sick, looking after his hut, looking after things around the monastery. It was an important part of the training. I learnt a lot of Dharma that way.

So when you come here, either as a visitor, or as a more permanent resident, you have to realize, it is not just for the meditation. The meditation is the heart of the practice, for sure. But the heart needs other organs as well. Or you can compare it to the heart wood of a tree. The heart wood, if it doesn't have bark, and soft wood and leaves and branches, is dead. There's a lot of the little things that we tend to overlook. They contribute to the practice. There's willingness to give. If you don't have material things, give of your knowledge, give of your time, give of your energy. You look around for opportunities to give. Don't wait for them to be forced on you. That's the true nature of generosity.

We've got this problem in the West where there are certain events and certain situations where you have to give. You get to invited to a wedding, you've got to send a gift. Christmas cards, you've got to give a gift, lots of gifts. And the little spontaneous acts of generosity, those tend to be forgotten. But those are the ones that really do show a generous spirit. Where you see a lack, and you have the opportunity to fill that lack. That's an important lesson. And it's a way in which we become sensitive to one another. We all become sensitive to one another this way. This is something that's really lacking, especially now, as computers are taking over people's lives. People grow up with computers and don't grow up with people anymore. They're more comfortable looking on a screen. You, we see this all over the world now. It's not just here in America. I was recently in Thailand, Singapore and Malaysia. You see groups of people sitting around, and they are all staring at their little screens. And they're not learning the lessons that come from looking at the people around you, looking at their expressions, listening to their tone of voice, seeing what they are doing and casting around in mind to ask yourself: "What do they need? What are they lacking? Is there something I've got that they could have?"

It's how we reestablish human contact, but we also reestablish a kind of sensitivity within ourselves. Cause there's willingness to on one hand be generous and on the other hand knowing how to look after the gifts that other people do give you, learning how to appreciate them, learning how to care for them, if they are material objects, learning how to be gracious and accepting other people's help. These are the habits that are really helpful as you meditate. Cause it develops sensitivity, and that is what discernment is all about. Sensing things that are not pointed out to you. The Buddha gives you lessons on where to look, and tells you what to look for. But for you to see the actual movements of your own mind you have got to be very sensitive, often in unexpected ways. And that quality of sensitivity is best developed through generosity, through virtue and all the standard parts of the path.

Then reading up on Dharma and Vinaya. The Vinaya is not there just for the monks, as Ajaan Suwat once said. It's there for everybody. That is, when laypeople come and deal with the monks they've got to learn about the monks' Vinaya, to have a sense of what the monks can do and of what the monks can't do. And that way they look for ways of being of help. That sensitizes them to other people's needs. And they start looking at their own needs in a different way. So this principle of generosity is an important foundation for wisdom. Whether it's learning how to be generous, learning how to accept generosity, learning how to take care of other people's generosity. Not just in terms of things, but also in terms of things they do for you. That kind of sensitivity then gets turned into your own sensitivity into yourself, what the mind is doing, what it needs, where and when it needs it. Cause the most satisfying acts of generosity are the ones that are unexpected. You see an unexpected gap and you've discovered in an unexpected way that you've got the means to fill in that gap. That's the talent that you need to be a good meditator.

So all of these aspects, when you think of the teachings the Buddha gave to Gotami, they boil down to three pricniples. One is: What you're aiming at as you go on in life. Two: What you're doing to develop your mind in that direction. And three: How your relationship with other people relates to that as well. Not getting entangled, being unburdensome, learning to be content. These things all interpenetrate. And if you miss one of the dimensions the others are gonna suffer. There we see other people who are just generous and don't meditate, and we see what's lacking there. Or the same problem is there with people who just meditate, and they don't really understand generosity. For the practice to be successful has to be complete. It's an all around practice. That helps you develop an all around sensitivity. So that eventually you can see things you never saw before, and realize things you never realized before and attain things you never attained before. These things really do make a difference.



Translation/Übersetzung
Habe mich kürzlich mit jemandem unterhalten, der ein Geschenk an ein laienbetriebenes Meditationszentrum gegeben hatte. Er am dieses Jahr zurück um zu entdecken, dass es verschwunden war. Als er die Leute in dem Zentrum darüber fragte, sagten sie: "Schau, das ist Vergänglichkeit."

Und das ist nicht das Dharma des Buddha.

Es liegt eine Gefahr darin, alles auf bloß ein paar Prinzipien herunter zu kochen. Wie die Idee, dass alle Dharma-Lehren auf die drei Wesensmerkmale zurück kommen: "Du musst nur akzeptieren, dass Dinge vergänglich, stressvoll und nichtselbst sind, lass einfach davon los."

Der Buddha lehrte nicht in dieser Weise. Das war eine bestimmte Lehre, die in bestimmten Umständen angewandt werden sollte. Und da sind viel größere Rahmen, welche ein viel größeres Bild umfassen. Das heißt, er lehrte in Wirklichkeit Dharma und Vinaya. Wir tendieren dazu, dies zu vergessen.

Und die Vinaya sind nicht bloß Regeln, sondern Protokolle, Muster für das Verhalten. Und es ist durch die Vinaya, dass du einen Sinn dafür bekommst, wie einige der abstrakteren Prinzipien anzuwenden sind. Wie der Buddha sie in spezifischen Situationen anwenden würde. Und viele dieser Protokolle haben damit zu tun, zu lernen, wie du auf die Leute um dich herum acht gibst, zu lernen, wie du auf die Dinge um dich acht gibst. Dies ist ein wichtiger Teil der Praxis. Einer der Wege, nicht zur Last zu fallen, ist, dass, wenn jemand dir ein Geschenk gibt, du gut darauf acht gibst, so dass es da bleibt und Leute viel Nutzen daraus ziehen können. Es nicht wieder und wieder gegeben werden muss.

Selbst wenn es so den Eindruck macht, dass wir an unseren Dingen hängen, weil wir so sorgsam auf sie achten, ist das tatsächlich ein Prinzip des Dharma. Und das ist, keine Last zu sein. Es ist in dieser Liste, die der Buddha Gotami gibt. Und da sind andere Protokolle dafür, wie man anderen Leuten hilft, wie man sich um Leute kümmert, die krank sind, wie Kranke sich verhalten sollten, so dass sie nicht jenen Leuten zur Last fallen, die sich um sie kümmern. Wie Lehrer sich um ihre Schüler kümmern sollten, wie Schüler sich um ihre Lehrer kümmern sollten. Es ist ein sehr gut abgerundetes Training.

Und ich erinnere mich an etwas über Ajaan Fuang. Gelegentlich pflegte er Schüler zu haben, von denen er das Gefühl hatte, dass sie noch nicht wirklich bereit für Meditation waren. Was er dann gewöhnlich tat, war, sie in Projekte um das Kloster zu involvieren. Die Großzügigkeit, die er sie lehren wollte, war nicht so sehr das Geben materieller Dinge, sondern bloß, danach zu sehen, worum sich gekümmert werden müsste. Botengänge erledigen, für Dinge sorgen, Dinge sauber machen.

Ich selbst, wenn ich Träume von den Ajaans habe, dann folgt es fast immer demselben Muster. Dass Ajaan sich zeigt und ich etwas für ihn tun muss. Einmal hatte ich einen Traum mit Ajaan Lee. Und wie das so ist mit Ajaan Lee, wenn er in meinen Träumen erscheint, kommt er mit körperlichen Schmerzen. Er brauchte etwas Betelnüsse, also suchte ich ihm Betelnüsse. Mit Ajaan Fuang ist es das Waschen von Roben, Kochen von Wasser für sein Bad. Und mit einigen der berühmteren Ajaans, sie haben riesige Gruppen von Mönchen in ihren Klöstern, und sie machen sich davon und hinterlassen eine riesiege Unordnung, und ich bin da, um es aufzuräumen. Es ist ein interessantes Muster. Es war Teil des Trainings, das ich erhalten habe, all diese Jahre mit Ajaan Fuang würde ich mich um ihn kümmern, wenn er krank war, nach seiner Hütte sehen, nach seinen Dingen um das Kloster sehen. Es war ein wichtiger Teil des Trainings. Ich lernte viel Dharma in dieser Weise.

Wenn du also hier her kommst, entweder als ein Besucher oder als ein mehr dauerhaft Bleibender, dann musst du dir klar werden, dass es nicht bloß für Meditation ist. Die Meditation ist das Herz der Praxis, sicher. Aber das Herz benötigt auch andere Organe. Oder man kann es mit dem Kernholz eines Baumes vergleichen. Das Kernholz, wenn es keine Rinde und Weichholz und Blätter und Zweige hat, ist tot. Da sind viele von den kleinen Dingen, die wir zu übersehen neigen. Sie tragen zur Praxis bei. Warte nicht darauf, dass sie dir aufgezwungen werden. Das ist die wahre Natur von Großzügigkeit.

Wir haben dieses Problem im Westen, wo es da gewisse Ereignisse und gewisse Situationen gibt, wo du geben musst. Du wirst zu einer Hochzeit eingeladen, und du musst ein Geschenk senden. Weihnachtskarten, du musst ein Geschenk geben, viele Geschenke. Und die kleinen spontanen Akte der Großzügigkeit, die tendieren, vergessen zu werden. Aber das sind diejenigen, die wirklich ein großzügiges Wesen zeigen. Wo du einen Mangel siehst und du die Gelegenheit hast, diesen Mangel auszufüllen. Das ist eine wichtige Lehre. Und es ist ein Weg, in welchem wir empfindsam füreinander werden. Wir alle werden empfindsam füreinander in dieser Weise. Dies ist etwas, das wirklich fehlt, besonders jetzt, wo Computer die Leben der Menschen einnehmen. Leute wachsen mit Computern auf und wachsen nicht mehr mit Leuten auf. Sie fühlen sich komfortabler damit, auf einen Bildschirm zu sehen. Wir sehen das jetzt überall in der Welt. Es ist nicht bloß hier in Amerika. Ich war kürzlich in Thailand, Singapur und Malaysia. Man sieht Gruppen von Leuten herum sitzen, und sie alle starren auf kleine Bildschirme. Und sie lernen nicht die Lehren, die davon kommen, die Leute um sich herum zu betrachten, ihre Gesichtsausdrücke zu beobachten, den Ton ihrer Stimme zu hören, zu sehen, was sie tun, und im Geist zu sinnen und sich zu fragen: "Was brauchen sie? Was fehlt ihnen? Ist da etwas, das ich habe, das sie haben könnten?"

Das ist, wie wir menschlichen Kontakt wiederherstellen, aber wir stellen auch eine Art Empfindsamkeit in uns selbst wieder her. Denn da ist auf der einen Seite Wille zur Hilfsbereitschaft und auf der anderen Seite Wissen, sich um die Dinge zu kümmern, die Menschen einem tatsächlich geben, zu lernen, sie werzuschätzen, zu lernen, auf sie zu achten, wenn es materielle Dinge sind; zu lernen, gutmütig zu sein und anderer Leute Hilfe zu akzeptieren. Dies sind die Gewohnheiten, die wirklich hilfreich sind, während wir meditieren. Weil es Empfindsamkeit entwickelt, und das ist, worum es bei Einsicht im Ganzen geht. Dinge wahrzunehmen, die dir nicht aufgezeigt werden. Der Buddha gibt dir Lehren darüber, wo nachzusehen ist, und sagt dir, wonach du sehen solltest. Aber damit du die tatsächlichen Bewegungen deines eigenen Geistes siehst, musst du sehr empfindsam sein, oft in unerwarteten Weisen. Und diese Qualität der Empfindsamkeit wird am besten durch Großzügigkeit entwickelt, durch Tugend und all die Standardteile des Pfades.

Und über Dharma und Vinaya zu lesen. Die Vinaya ist nicht bloß für die Mönche da, wie Ajaan Suwat einmal sagte. Sie ist für jeden da. Das heißt, wenn Laien kommen und mit Mönchen umgehen, müssen sie über die Vinaya der Mönche lernen, um einen Sinn dafür zu haben, was Mönche tun können und was Mönche nicht tun können. Und in dieser Weise sehen sie nach Wegen, hilfreich zu sein. Das sensibilisiert sie für die Belange anderer. Und sie fangen an, ihre eigenen Nöte in einer anderen Weise zu sehen. Dieses Prinzip der Großzügigkeit ist also eine wichtige Grundlage für Weisheit. Das heißt, zu lernen, wie man großzügig ist, zu lernen, wie man Großzügigkeit annimmt, zu lernen, wie man auf die Großzügigkeit anderer acht gibt. Nicht nur in Dingen, sondern auch in Dingen, die sie für dich tun. Diese Art von Feingefühl verwandelt sich dann in dein eigenes Feingefühl in dich selbst hinein, was der Geist tut, was er benötigt, wo und wann er es benötigt. Denn die zufriedenstellendsten Akte der Großzügigkeit sind diejenigen, die unerwartet sind. Du siehst eine unerwartete Lücke, und du entdeckst auf unerwartete Weise, dass du die Mittel hast, diese Lücke zu füllen. Das ist das Talent, das du benötigst, um ein guter Meditierender zu sein.

Also alle diese Aspekte, wenn du an die Lehren denkst, die Buddha an Gotami gab, sie kommen auf drei Prinzipien zurück. Eins ist: Worauf du zielst, während du im Leben voranschreitest. Zweitens: Was du tust, um deinen Geist in diese Richtung zu entwickeln. Und drittens: Wie deine Beziehungen mit anderen Leute sich ebenso dazu verhalten. Nicht verwickelt zu werden, keine Bürde zu sein, zu lernen, genügsam zu sein. Diese Dinge durchdringen sich alle gegenseitig. Und wenn du eine dieser Dimensionen verfehlst, werden die anderen leiden. Da sehen wir Leute, die nur großzügig sind und nicht meditieren, und wir sehen, was da fehlt. Oder das gleiche Problem ist da mit Leuten, die nur meditieren, und sie verstehen Großzügigkeit nicht wirklich. Denn die Praxis, damit sie erfolgreich ist, muss vollständig sein. Es ist eine Rundum-Praxis. Das hilft dir, ein Rundum-Feingefühl zu entwickeln. So dass du letztendlich Dinge sehen kannst, die du nie zuvor gesehen hast, und Dinge erfahren kannst, die du nie zuvor erfahren hast, und Dinge erreichen kannst, die du nie zuvor erreicht hast. Diese Dinge machen wirklich einen Unterschied.
« Last Edit: May 18, 2015, 09:51:21 AM by Moritz »

Offline Johann

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Was talking recently with someone who had given a gift to a lay-run meditation center last year. He came back this year to find that it disappeared. When he asked the people at the center about this they said: "Well..., that's impermanence."

Which is not the Dharma of the Buddha.

There is a danger in trying to boil everything down to just a few principles. Like the idea that all the Dharma teachings come down to the three characteristics: "You just have to accept that things are impermanent, stressful and non-self, just let it go that."

The Buddha didn't teach that way. That was a particular teaching to be applied in particular circumstances. And there are much larger frameworks which include a much larger picture, it means he actually taught Dharma and Vinaya. We tend to forget that. And the Vinaya's not just rules, but protocols, patterns for behaviour.

And it's through the Vinaya that you get a sense of how to apply some of the more abstract principles. How the Buddha would apply them in specific situations. And a lot of the protocols have to do with learning how to look after the people around you, learning how to look after the things around you. This is an important part of the practice. One of the ways of being unburdensome is that, when someone gives you a gift, you take good care of it, so that it stays around, and people can get a lot of use out of it. Don't have to keep giving it again and again and again.

So even though it may seem that we are attached to our things, because we take such careful care of them, it's actually a principle of the Dharma. Which is about being unburdensome. It's in that list that the Buddha gives to Gotami. And there are other protocols for how to help other people, how to look after people who are sick, how sick people should behave, so they're not burden on the people looking after them. How teachers should look after their students, how students should look after their teachers. It's a very well-rounded training.

« Last Edit: May 16, 2015, 01:53:50 PM by Moritz »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Moritz

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Danke.

:-*

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Transcription/Niederschrift (have not been able to understand these parts from listening / habe diese Teile beim Hören nicht ganz verstanden):

 *sgift*

Iwas talking recently with tosomeone who had given a gift to a lay-run meditation center last year. He came back this year to find that it disappeared. When he asked the people at the center about this they said: "Well, that's impermanence." Which is not the Dharma of the Buddha. There is a danger in trying to boil everything down to just a few principles. Like the idea that all the Dharma teachings come down to the three characteristics: Just have to accept that things are impermanent, stressful and nont-self, just let go of themit go at that. The Buddha didn't teach that way. That was a particular teaching to be applied in particular circumstances. And there are much larger frameworks which include a much larger picture, I mean he(.. ? ..) actually taught Dharma and Vinaya. We tend to forget that. And the Vinaya's not just rules, but protocols, patterns for behaviour. And it's through the Vinaya that you get a sense of how to apply some of the more abstract principles. How the Buddha would apply them in specific situations. And a lot of the protocols have to do with learning how to look after the people around you, learning how to look afer the things around you. This is an important part of the practice. One of the ways of being unburdensome is that, when someone gives you a gift, you take good care of it, so that it stays around, and people can get a lot of use out of it. Don't have to keep giving it again and again and again. So even though it may seem that we are attached to our things, because we take such careful care of them, it's actually a principle of the Dharma. Which is about being unburdensome. It's in that list that the Buddha gives to Gotami. And there are other protocols for how to help other people, how to look after people who are sick, how sick people should behave, so they're not burden on the people looking after them. How teachers should look after their students, how students should look after their teachers. It's a very well-rounded training. And I don't know so much of (.. ? ..) Ajaan Fuang but occasionally get students that he felt were not really ready yet(.. ? ..) for meditation. What he'd do would be to get them involved in doing projects around the monastery. The generosity he wanted to teach them was not so much giving of material things but justto looking after what needed to be looked after. Running errands, caring for things, cleaning things up. I myself, when I have dreams of the Ajaans, it almost always follows the same pattern. That Ajaan shows up and I got to do something for them. One time I had a dream with Ajaan Lee. And what it is (.. ? ..) about Ajaan Lee when he comes in my dreams he comes (.. with body hurts ? ..)with bodyguards. He needed some betel nut, so I'd find him a betel nut. With Ajaan Fuang, it's washing his robes, boiling the water for his bath. And for some of the more famous Ajaans, they got huge groups of monks in their monasteries, and they go running off and leave a huge mess, and I'm there cleaning it up. It's an interesting pattern. It was part of the training I got, in all those years with Ajaan Fuang, I'd be caring for him when he was sick, looking after his hut, looking after things around the monastery. It was an important part of the training. I learnt a lot of Dharma that way. So when you come here, either as a visitor, or as a more permanent resident, you have to realize, it is not just for the meditation. The meditation is the heart of the practice, for sure. But the heart needs other organs as well. Or you can compareit to the heart wood of a tree. The heart wood, if it doesn't have bark, and soft wood and leaves and branches, it's dead. There's a lot of the little things that we tend to overlook. They contribute to the practice. There's willingness to give. If you have material things, give of your knowledge, give of your time, give of your energy. You look around for opportunities to give. Don't wait for them to be forced on you. That's the true nature of generosity. We've got this problem in the West where there are certain events and certain situations where you have to give. You get to invited to a wedding, you've got to send a gift. Christmas cards, you've got to give a gift, lots of gifts. And the little spontaneous acts of generosity, those tend to be forgotten. But those are the ones that really do show a generous spirit. Where you see a lack, and you have the opportunity to fill that lack. That's an important lesson. And it's a way in which we become sensitive to one another. We all become sensitive to one another this way. This is something that's really lacking, especially now, as computers are taking over peoples' lives. People grow up with computers and don't grow up with people anymore. They're more comfortable looking on ata screen. You, we see this all over the world now. It's not just here in America. I was recently in Thailand, Singapore and Malaysia. You see groups of people sitting around, and they are all staring at their little screens. And they're not learning the lessons that come from looking at the people around you, looking at their expressions, looking, listening to their tone of voice, seeing what they are doing and casting around in mind to ask yourself: "What do they need? What are they lacking? Is there something I've got that they could have?" It's how we reestablish human contact, but we also reestablish a kind of sensitivity within ourselves. Cause there's willingness to on one hand be generous, and on the other hand knowing how to look after the gifts that other people do give you, learning how to appreciate them, learning how to care for them, if they are material objects, learning how to be gracious and accepting other people's help. These are the habits that are really helpful as you meditate. Cause it develops sensitivity, and that is what discernment is all about. Sensing things that are not pointed out to you. The Buddha gives you lessons on where to look, and tells you what to look for. But for you to see the actual movements of your own mind you have got to be very sensitive, often in unexpected ways. And that quality of sensitivity is best developed through generosity, through virtue and all the standard parts of the path. And Then reading up on Dharma and Vinaya. The Vinaya is not there just for the monks, as Ajaan Suwat once said. It's there for everybody. That is, when laypeople come and deal with the monks they've got to learn about the monks' Vinaya, to have a sense of what the monks can do and of what the monks can't do. And that way they look for ways of being of help. That sensitizes them to other people's needs. And they start looking at their own needs in a different way. So this principle of generosity is an important foundation of for wisdom. That is Whether it's learning how to be generous, learning how to accept generosity, learning how to take care of other peoples' generosity. Not just in terms of things, but also in terms of things they do for you. That kind of sensitivity then gets turned into your own sensitivity into yourself, what the mind is doing, what it needs, where and when it needs it. Cause the most satisfying acts of generosity are the ones that are unexpected. You see an unexpected gap and you've discovered in an unexpected way that you've got the means to fill in that gap. That's the talent that you need to be a good meditator. So all of these aspects, when you think of the teachings the Buddha gave to Gotami, they boil down to three principles. One is: What you're aiming at as you go on in life. Two: What you're doing to develop your mind in that direction. And three: How your relationship with other people relates to that as well. Not getting entangled, being unburdensome, learning to be content. These things all interpenetrate. And if you miss one of the dimensions, the others are gonna suffer. There we see other people who are just generous and don't meditate, and we see what's lacking there. Or the same problem is there with people who just meditate, and they don't really understand generosity. For the practice to be successful has to be complete. It's an all around practice. That helps you develop an all around sensitivity. So that eventually you can see things you never saw before, and realize things you never realized before and attain things you never attained before. These things really do make a difference.


 _/\_ _/\_ _/\_

Lieber Moritz,
Hab mir erlaubt, einige Dinge auszubessern. Dank Hannes und Dir hab ich wieder viel Freude daran gehabt eine Lehrrede von Bhante Thanissaro zu hören.
Die Version ist nur ein Vorschlag und Du kannst es gern weiter verwenden, wie immer Du möchtest.

 _/\_ _/\_ _/\_
Sophorn
« Last Edit: May 16, 2015, 01:56:02 PM by Moritz »

Offline Johann

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Sadhu! Sophorn, Moritz.

 _/\_

Sadhu, ich hab noch ein paar Dinge angemerkt. Auch wenn Bhante eine sehr klare Sprache hat, ist es machmal nicht leicht. Alleine ginge das sicher nicht leicht. Ich bin immer wieder erstaunt über eure Talente. Ich könnte das nicht. Hier auch noch etwas Senf meinerseits (in blau).

 _/\_

Transcription/Niederschrift (have not been able to understand these parts from listening / habe diese Teile beim Hören nicht ganz verstanden):

 *sgift*

I was talking recently with to someone who had given a gift to a lay-run meditation center last year. He came back this year to find that it disappeared. When he asked the people at the center about this they said: "Well, that's impermanence."

Which is not the Dharma of the Buddha.

There is a danger in trying to boil everything down to just a few principles. Like the idea that all the Dharma teachings come down to the three characteristics: "Just have to accept that things are impermanent, stressful and nont-self, just let go of themit go at that."

The Buddha didn't teach that way. That was a particular teaching to be applied in particular circumstances. And there are much larger frameworks which include a much larger picture, I mean he (.. ? ..) actually taught Dharma and Vinaya. We tend to forget that. And the Vinaya's not just rules, but protocols, patterns for behaviour.

And it's through the Vinaya that you get a sense of how to apply some of the more abstract principles. How the Buddha would apply them in specific situations. And a lot of the protocols have to do with learning how to look after the people around you, learning how to look after the things around you. This is an important part of the practice. One of the ways of being unburdensome is that, when someone gives you a gift, you take good care of it, so that it stays around, and people can get a lot of use out of it. Don't have to keep giving it again and again and again.

So even though it may seem that we are attached to our things, because we take such careful care of them, it's actually a principle of the Dharma. Which is about being unburdensome. It's in that list that the Buddha gives to Gotami. And there are other protocols for how to help other people, how to look after people who are sick, how sick people should behave, so they're not burden on the people looking after them. How teachers should look after their students, how students should look after their teachers. It's a very well-rounded training.

And I don't know so much of I remember some of (.. SCHWIERIG  :) ..) Ajaan Fuang, but occasionally get students that he felt were not really ready yet (.. ? ..) for meditation. What he'd do would be to get them involved in doing projects around the monastery. The generosity he wanted to teach them was not so much giving of material things but just to looking after what needed to be looked after. Running errands, caring for things, cleaning things up.

I myself, when I have dreams of the Ajaans, it almost always follows the same pattern. That Ajaan shows up and I got to do something for them. One time I had a dream with Ajaan Lee. And what it is (.. ? ..) about Ajaan Lee when he comes in my dreams he comes (.. with body hurts ? ..) with bodyguards. He needed some betel nut, so I'd find him a betel nut. With Ajaan Fuang, it's washing his robes, boiling the water for his bath. And for some of the more famous Ajaans, they got huge groups of monks in their monasteries, and they go running off and leave a huge mess, and I'm there cleaning it up.

It's an interesting pattern.

It was part of the training I got, in all those years with Ajaan Fuang, I'd be caring for him when he was sick, looking after his hut, looking after things around the monastery. It was an important part of the training. I learned a lot of Dharma that way.

So when you come here, either as a visitor, or as a more permanent resident, you have to realize, it is not just for the meditation. The meditation is the heart of the practice, for sure. But the heart needs other organs as well. Or you can compareit to the heart wood of a tree. The heart wood, if it doesn't have bark, and soft wood and leaves and branches, it's dead. There's a lot of the little things that we tend to overlook. They contribute to the practice. There's willingness to give. If you have material things, give of your knowledge, give of your time, give of your energy.

You look around for opportunities to give.

Don't wait for them to be forced on you.

That's the true nature of generosity. We've got this problem in the West where there are certain events and certain situations where you have to give. You get to invited to a wedding, you've got to send a gift. Christmas cards, you've got to give a gift, lots of gifts.

And the little spontaneous acts of generosity, those tend to be forgotten. But those are the ones that really do show a generous spirit. Where you see a lack, and you have the opportunity to fill that lack: that's an important lesson. And it's a way in which we become sensitive to one another. We all become sensitive to one another this way. This is something that's really lacking, especially now, as computers are taking over peoples' lives. People grow up with computers and don't grow up with people anymore. They're more comfortable looking on ata screen. You know, you, we see this all over the world now. It's not just here in America. I was recently in Thailand, Singapore and Malaysia. You see groups of people sitting around, and they are all staring at their little screens. And they're not learning the lessons that come from looking at the people around you, looking at their expressions, looking, listening to their tone of voice, seeing what they are doing and casting around in mind to ask yourself: "What do they need? What are they lacking? Is there something I've got that they could have?"

It's how we reestablish human contact, but we also reestablish a kind of sensitivity within ourselves. Cause there's willingness to on one hand be generous, and on the other hand knowing how to look after the gifts that other people do give you, learning how to appreciate them, learning how to care for them, if they are material objects, learning how to be gracious and accepting other people's help. These are the habits that are really helpful as you meditate. Cause it develops sensitivity, and that is what discernment is all about. Sensing things that are not pointed out to you.

The Buddha gives you lessons on where to look, and tells you what to look for. But for you to see the actual movements of your own mind you have got to be very sensitive, often in unexpected ways. And that quality of sensitivity is best developed through generosity, through virtue and all the standard parts of the path. And Then reading up on Dharma and Vinaya. The Vinaya is not there just for the monks, as Ajaan Suwat once said. It's there for everybody. That is, when laypeople come and deal with the monks they've got to learn about the monks' Vinaya, to have a sense of what the monks can do and of what the monks can't do.

And that way they look for ways of being of help. That sensitizes them to other people's needs. And they start looking at their own needs in a different way.

So this principle of generosity is an important foundation of for wisdom. That is Whether it's learning how to be generous, learning how to accept generosity, learning how to take care of other peoples' generosity. Not just in terms of things, but also in terms of things they do for you. That kind of sensitivity then gets turned into your own sensitivity in to yourself, what the mind is doing, what it needs, where and when it needs it. Cause the most satisfying acts of generosity are the ones that are unexpected. You see an unexpected gap and you've discovered in an unexpected way that you've got the means to fill in that gap. That's the talent that you need to be a good meditator.

So all of these aspects, when you think of the teachings the Buddha gave to Gotami, they boil down to three principles. One is: What you're aiming at as you go on in life. Two: What you're doing to develop your mind in that direction. And three: How your relationship with other people relates to that as well. Not getting entangled, being unburdensome, learning to be content.

These things all interpenetrate. And if you miss one of the dimensions, the others are gonna suffer. There we see other people who are just generous and don't meditate, and we see what's lacking there. Or the same problem is there with people who just meditate, and they don't really understand generosity.

For the practice to be successful has to be complete. It's an all around practice. That helps you develop an all around sensitivity. So that eventually you can see things you never saw before, and realize things you never realized before and attain things you never attained before. These things really do make a difference.


 _/\_ _/\_ _/\_

Lieber Moritz,
Hab mir erlaubt, einige Dinge auszubessern. Dank Hannes und Dir hab ich wieder viel Freude daran gehabt eine Lehrrede von Bhante Thanissaro zu hören.
Die Version ist nur ein Vorschlag und Du kannst es gern weiter verwenden, wie immer Du möchtest.

 _/\_ _/\_ _/\_
Sophorn

« Last Edit: March 17, 2014, 08:23:15 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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Ich habe mir erlaubt, dieses in die Liste der unveröffentlichten aufzunehmen. Ich denke, dass vielleicht noch eine Endkorrektur erforderlich ist, wenn sich jemand unabhängig vom ev Veröffentlichen darum bemühen mag, ist dies sicher hilfreich.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Zu:

Quote
(.. ? ..) über Ajaan Lee, wenn er in meinen Träumen erscheint ist, er (.. mit körperlichen Schmerzen? ..) kommt. Er brauchte etwas (.. Betelnuss ? ..), also suchte ich ihm (.. eine Betelnuss? ..).

...klingt es zwar wie Upasika Sophorn geschrieben hat, aber aus dem Zusammenhang (Bettlenüsse und was noch dazu gehört, diese Mix, ist in Südostasien die Klosterdroge gegen Schmerzen) würde Attma sagen "körperliche Schmerzen"

"Wie das so ist mit Ajaan Lee..."

* Johann , Attma fällt gerade ein, daß es sicher gut wäre, wenn man die Deutschen Versionen auch ließt und aufnehmen könnte. Jetzt hat Attma doch wie schon öfter an Upasaka Andreas,dhammagermany, gedacht, doch seine Seiten waren schon verschwunden. Das letzte Video ist dies: Buddhismus - Wir bekommen den Hals nicht voll! Buddhismus  , eindeutig, zweideutig eindeutig wo wir sind und was Attma und alle anderen stets wiederholen, wenn Sie wissen was sie reden. Zu-Fälle gibt's. Upss seine email gibts auch nicht mehr. Diese Wertschätzer "sollange es ums eigene geht" dann sind sie dabei, wenn es um Großzügigkeit gehen würde, schwups, weg sind Sie ...  :)
« Last Edit: May 13, 2015, 05:59:34 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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Atma hat bemerkt, das der Eingangspost ausgebessert wurde und möchte nachfragen, ob man dies dann so weiter teilen darf/kann.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Ja, ich denke, das ist fertig.

Offline Johann

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Sadhu!

Mag werter Upasaka Moritz der Einarbeitung übernehmen/angehen, oder möchte er es überlassen?
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Ja, ich kann das machen.

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Sadhu!
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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So feinfühlig und großzügig, wie ich gerade bin, fällt mir da gar kein guter Kurzbeschreibungstext dafür ein.

Hier mal was zum Versuch:

Quote
Dieser kurze Vortrag spricht das Thema Großzügigkeit an, was das eigentlich ist und bedeutet, und wie man durch Übung darin lernt, ein Gefühl für die Bedürfnisse anderer zu erhalten.

Quote
This short talk is about generosity, what it actually is and means, and how through practicing it we can learn to get a feel for other people's needs.


Also fortwandern wär mir auch lieber...
Da erzählen die mir was von einem diensteifrigen Brahmanen . Und ich will noch weiter fortwandern, viel viel weiter...

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Johann

Today at 01:08:49 PM
Und gestern? Übersehen, oder verdienstvoll?
 

Sophorn

January 09, 2018, 07:48:37 AM
 :-* :-* :-*
sadhu. anumodana.
 :-* :-* :-*
 

Johann

January 09, 2018, 01:51:15 AM
Sadhu! Anumodana!
 

Marcel

January 09, 2018, 01:39:30 AM
 :-*allen ein verdienstvollen uposatha :-*
 

Johann

January 03, 2018, 11:42:34 AM
ធម្មតា ញោម។ Dhammatā, Ñoma.
 

Marcel

January 03, 2018, 10:39:23 AM
 :-* បាទ :-*  អរគុណ :-*  ខ្ញុំសុខសបាយជាទទអរគុណ  :-* ehrwürdiger bhante, ja mir geht es gut! ich hab mich er-holt!  wie geht es ihnen?  :-*
 

Johann

January 03, 2018, 10:30:20 AM
Marcel. Er- oder besser vielleicht Entholt und Verdaut?
 

Marcel

January 03, 2018, 10:24:49 AM
 :-* :-* :-*
 

Chanroth

January 02, 2018, 04:59:02 AM
សាធុសាធុ :-*
 

Johann

January 01, 2018, 02:05:59 PM
Sokh chomreuon, Nyom.
 

Chanroth

January 01, 2018, 12:36:03 PM
 :-* :-* :-*Karuna tvay bongkum
 

Johann

January 01, 2018, 12:42:33 AM
Einen freidvollen und erkenntnisreichen Vollmond Uposatha, am ersten Tag des Jahres.
 

Johann

December 31, 2017, 05:59:48 PM
Also hier spricht man nun schon von Wiedergeburt 2018.
 

Maria

December 30, 2017, 10:19:57 AM
Danke, wird weitergegeben und ebenfalls die besten Wünsche retour
 

Johann

December 30, 2017, 10:12:19 AM
Beste Wünsche und Grüße in den Kreis der Familien, Freunde und Lieben und möge man viel Zeit mit den Älteren, guten Gönnern und Weisen verbringen, sich nicht zu sehr Panalem hingeben.
 

Maria

December 30, 2017, 10:09:05 AM
Zeichen davor ist leider unpassend.
 

Maria

December 30, 2017, 10:05:41 AM
 :-*Werter Bhante
 

Johann

December 30, 2017, 10:04:46 AM
Njom Maria.
 

Johann

December 23, 2017, 01:56:19 PM
Funtioniert hier gut, Nyom Sophorn
 

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December 23, 2017, 01:35:54 PM
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Karuna tvay bongkum
kana ist aufgefallen, dass die Bilder sich schlecht runterladen lassen. Hat das mit dem Server zu tun oder doch eine Störung hier in Ö? :-* :-* :-*
 

Johann

December 23, 2017, 12:01:30 PM
មើលនិងចែករំលែកដោយខ្លួនអ្នកនៅពេលក្រោយ
http://sangham.net/index.php?topic=8304.new#new
 

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December 23, 2017, 11:59:01 AM
បាន ណោម
 

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December 23, 2017, 11:44:51 AM
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December 23, 2017, 11:34:31 AM
ពិតប្រាកដបានបាត់ឬអត់? ហេតុអ្វីបានជាការកាន់និងការចិញ្ចឹម?
 

Johann

December 23, 2017, 11:29:29 AM
ប្រាកដ? ហើយវាយូរអង្វែង? ហើយ​ឥឡូវនេះ? មើលដោយអត់ធ្មត់!
 

Chanroth

December 23, 2017, 07:56:49 AM
អកុសល​បានកើតឡើងចំពោះខ្ញុំហើយ
 

Johann

December 22, 2017, 01:46:31 PM
Sadhu! Nyom Chanroth.
Mudita!
 

Chanroth

December 22, 2017, 03:01:50 AM
ខ្ញុំបាននាំ marvel មកដល់កំពង់ស្ពឺហើយ :-*
 

Chanroth

December 22, 2017, 02:59:59 AM
 :-* :-* :-*
 

Johann

December 18, 2017, 01:16:46 PM
Wird wohl schon sehr Weihnachtsstreß sein, oder Guest?
 

Johann

December 01, 2017, 11:19:47 AM
ចូលបន្ទប់ ព្រះត្រៃបិដកភាសាខ្មែរ . ផ្នែកខាងឆ្វេងមាន
 

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December 01, 2017, 05:31:53 AM
ខ្ញុំកណារកមិនឃើញ កន្លែងមហាវគ្គទេសូមជួយប្រាប់កណាផង :-*
 

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December 01, 2017, 05:29:34 AM
 :-* :-* :-* ខ្ញុំកណាសូមអគុណ
 

Johann

November 30, 2017, 10:49:09 AM
ពាក្យ "ញោម "។ ឣត្ថន័យ (អថន័យ!) មិនពិតប្រាកដ សំរាប់ អាត្ម។
 

Johann

November 30, 2017, 10:22:55 AM
Ñoma Chanroth.
 

Chanroth

November 30, 2017, 08:44:19 AM
ខ្ញុំព្រះករុណាសូមថ្វាយបង្គំមលោកម្ចាស់ Johann :-* :-* :-*
 

Chanroth

November 30, 2017, 08:40:12 AM
 :-* :-* :-*
 

Johann

November 26, 2017, 04:09:56 PM
Sadhu! Nyom Marcel.
 

Marcel

November 25, 2017, 10:59:50 PM
 :-* einen verdienstvollen uposatha allen  :-*
 

Marcel

November 15, 2017, 10:28:45 AM
 :-* ehrwürdiger samana johann  :-*
 

Johann

November 15, 2017, 10:22:52 AM
Nyom Marcel.
 

Sophorn

November 10, 2017, 09:42:54 PM
 :-* :-* :-*
Versucht mit laptop einzuloggen, aber die Updates ziehen sich dahin...
Möge der heutige Uposatha ein Tag der Erkenntnis und des Segens sein.
 :-* :-* :-*
 

Marcel

October 31, 2017, 05:36:49 AM
 :-*ehrwürdiger samana johann :-* ich hoffe, es geht ihnen gut und die dhamma-praxis schreitet vorran!
 

Johann

October 30, 2017, 01:48:18 AM
Nyom Sophorn.
 

Maria

October 25, 2017, 05:08:34 PM
Danke geht allen gut. Werther Bhante hoffentlich auch ?
 

Johann

October 25, 2017, 04:39:43 PM
Maria.
Familie und Freunden geht es gut? Nyom Maria selbst wohl auf, gesund?
 

Johann

October 19, 2017, 02:41:38 PM
Wenn jemand über das Layout des Entwurfes blicken möchte, ob es im eigenen Browser paßt und übersichtlich ist: Wisdom
 

Johann

October 16, 2017, 05:40:03 PM
Sokh chomreoun, Nyom. (Mag sukha sich für Nyom mehren). Thoamada (Dhammada - naturly, gewohnt). At mean ay pisech te (nichts besonders). Klach dukkh, klach sokh (wohl und weh wechseln sich ab). Nyom sokh sabay dea te? Sokh leumom dea te?
 

Marcel

October 16, 2017, 04:13:43 PM
 :-* ehrwürdiger samana johann! wie ist ihr befinden?  :-*
 

Marcel

October 07, 2017, 01:56:00 PM
 :-* :-* :-*

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